Lakulisha and the Two Dog-tags, Part 2

Well, that was a pretty good story, but why did Lakulisha give me dog-tags instead of just zapping me? Truly, I do not believe, nor did I then, that such a saint would do something so peculiar for no good reason. The reason was mine to contemplate, and contemplate it I did, for more years that I care to admit—how, after so may years of sadhana, could I be so dense! It was as plain as a pikestaff, but by trying to make sense of it (both ‘trying’ and ‘make sense’ being the operative words here), the answer to this puzzle remained illusive. But eventually my ignorance was resolved, so now I can move on, and tell you.

It is a good thing to be able to understand mysteries, especially mysteries that involve ourselves and the things in our own lives that are important to us. It is my sadhana that is most important to me, but perhaps there are other things more important to you. Still, we both surely have one thing in common: the importance of our own selves! It is for this reason I thought you might like to be in on how my mystery unravelled, as this process is useful for many other things in life, such as sorting out the meanings of dreams and other mysterious circumstances.

The first step is to ask yourself what a thing is and what it signifies. For instance, consider what dog-tags are and what purpose they serve. (At this point you may want to reread Part One of this story, especially if you don’t remember what dog-tags are.) The answer is:

IDENTITY

Dog-tags serve the purpose of identifying the wearer. For many years I was comfortable with the realization that I was not a body, not a mind, not a personality, not feelings, actions or anything else my mind would have me believe; I was comfortable not being identified with any of these. But there was still a piece missing. I had been aware of this, but I had not found that piece. Now I can tell you what it was:

IDENTITY

The same word again (remember, there were two dog-tags), but with a different application altogether. There are always two dog-tags in a soldier’s kit. This is also the case for you and I. Our problem is that we are only inclined to notice one of them. If you are missing one, it is probably the same one I was missing.

De-identifying with what you are not is only the beginning. This will not serve you until you fill the gap with something else—you will either become self-deluded that you are enlightened, or you will be haunted by this sense of something being missing. This realization will leave a hole as big as the cosmos itself if you don’t identify with something else. But identify with what?

Cease to identify with Creation and identify with the Creator. 

It hadn’t occurred to me that the key wasn’t in de-identifying with what you are not (the first dog-tag). The key was to be found in what one identifies with (the second dog-tag).

Cease to identify with “stuff” and identify with its Source.

Living in Truth is not about being true to yourself, it’s about being your True Self. This begins with seeing your Self. I know that sounds strange (and yes, here comes another story), but in the realms of Spirit, things are often not consistent with what we like to think of as “reality”. In fact, they can be downright opposed to it, illogical, and not make any sense at all.

In my early days of meditating, I found myself crossing a bridge (how symbolic!), and having crossed the bridge to the other side, I noticed someone lying on the ground. She was smiling sweetly and naked as a jaybird, lying on her side, left side up. As I came closer, I observed two things in particular: She was enveloped in divine bliss, and she was me.

Me? How could this be? If she were me, then who was this “me” doing the looking? Yet I knew without so much as a smidgen of doubt that she was my very Self. Which presented another puzzle: What is this form of her’s? Why is there a form at all? And if she is me, why am I thinking of her as “her” as if she were other than me?

The experience was a wonderous joy, but remained a mystery for some time. I later learned about the five koshas (sheaths), which are what you might call five bodies, or five subtle forms. My “Self” had been wearing the ananda kosha (bliss body), the subtlest of the five.

This is what yoga (union) is all about: the union of the self with the Self. That is one way to put it. Union of you with Absolute God is another way, which isn’t really a different statement, but this is actually already a done deal (realizing it is the trick). Union of the self with the Self is more to the point.

This brings me to the conclusion of my story(s). I promised that learning the purpose of the two dog-tags would be enlightening. I meant that in more ways than one (as I often do). I hope you found it so.

Namaste (I bow to the Divine One that you really are),
Durga Ma
durgama.com

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Lakulisha and the Two Dog-tags, Part 1

I have decided to tell you a little story. The memory of a very special event that took place many years ago during a difficult time in my life, entered my awareness this morning in meditation. I have not shared this story with more than two people, but this morning I felt moved to tell it to you.

It happened during my morning meditation many years ago. I had begun remembering Lakulisha and the amazing experiences I had had that caused me to think of him as a “heart magnet”, for that he is indeed: His love is literally magnetic, drawing you to him in waves of joy so intense that you stumble over your own feet (if you happen to be on them). The memory of him brought about this same feeling of being drawn to him. It became so strong it was as if he were in the room with me, and I began to imagine that I could feel his presence, and couldn’t resist the urge to look. And to my astonishment, there he was, just coming out of my closet!

He was dressed in nothing but a ragged old loin cloth, looking like a bedraggled sadhu, and smiling widely. He was so solid, so “real”, that at first I thought, Who is this begger? Who do I know in this part of the world who looks like that who would be in my house, much less in my meditation room?

He was carrying something in his hand that I assumed was a begging bowl, so I went to him to pranam. We spoke briefly and I began to realize who he really was. I was stunned. His grin got wider.

In his hand I saw that he held not a begging bowl, but something that I couldn’t make out. He opened his hand and there were two dog-tags on a long chain, the kind of dog-tags soldiers wear so that when bodies are recovered from the battlefield they can be identified. I thought this was strange (mala beads would have made more sense). It was certainly unexpected. He held them out to me as a gift, which I gratefully, but uncomprehendingly, accepted.

He told me that one the two tags was very special and that I should open it. Well, I’d never heard of dog-tags that could be opened, but who was I do question; after all, I was talking to Lakulisha! So I tried to open one of them but couldn’t figure out how to do it. He said, no, that one didn’t open and to open the other one. So I tried the other dog-tag, and sure enough, it easily slid open. What happened next is the heart of my story:

From the opened dog-tag there emitted a light by which I was instantly encompassed, a light like that of the White Swami** (could Lakulisha have been the White Swami???) and bearing the same characteristics:

“There was simultaneously everything and nothing, an unimaginable light more brilliant than I could ever describe, timelessness, and though there was nothing physical about it, no sensation as we know it, I had a sense of floating. There was no thought, no memory, nothing left to want. Everything was perfect just as it was.” **

Well, that’s a pretty good story, but why did Lakulisha give me dog-tags? Why not just zap me and be done with it? This is the subject of the next installment, Lakulisha and the Two Dog-tags, Part 2, so please be sure not to miss it. I think you will find it enlightening. (I will try not to keep you waiting a whole week.)

Namaste (I bow to the Divine One that you really are),
Durga Ma
durgama.com

** You can find this and the story of The White Swami in Living the Mysteries.

Pashupat Sutras V

This is the last chapter. Read my own conclusions on these sutras over the next two weeks.

The Teachings of the Immortal, Lord Lakulisha,
Twenty-Eighth Incarnation of Lord Shiva.

PPS Warning

V:1    Having no attachments, free from ties, independent and without obstacles

V:2    One who has become united with God (the yogi or yogini)

V:3    One’s own eternal Self (or soul)

V:4    Ever-existent and unborn

V:5    Is friendly and kind

V:6    Well-born, learned and wise

V:7    With mastery over the senses

V:8    Rudra (another name of Shiva) distinctly taught this

V:9    Reside in a secret place in a vacant house

V:10    A constant player

V:11    Mastery over the power of the senses is acquired

V:12    When thus engaged continually for six months

V:13    Most everything is accomplished

V:14    Beg alms

V:15    Accept meals that come to the vessel (begging bowl)

V:16    Take meat that is unspoiled with salt

V:17    Drink water afterwards (or otherwise)

V:18    Live like a cow or like a deer would live

V:19    Remain clean with the use of water (as opposed to ash-bath)

V:20    (Thus) the successful yogi or yogini is not associated with action or downfall (or loss or error)

V:21    Sing a song of praise from the soul, assiduously remembering the Beloved

V:22    To That Person, to God the Benevolent, or to both (as the result is the same)

V:23    Thus, yoga, union with God, begins

V:24    Omkara, the sound of OM, heard spontaneously in deepest meditation, is God

V:25    Concentration (of prana) is in the heart (or core)

V:26    Eternal, ever-present, all-pervading Supreme God, is directly perceptible and knowable as Omkara

V:27    (Omkara is) pure sound, formless God, beyond the range of the mind

V:28    (Omkara is) Supreme God, unlimited, unequaled, guru of the guru

V:29    [missing]

V:30    Abiding in a cremation ground

V:31    One’s dharma (merit) acquired

V:32    Living dependent upon what is available or what can be found or obtained

V:33    Finding direct contact with God

V:34    Constantly remembering God

V:35    One cuts through the root of the network of causes that produce defects (disease, anger, fear, attachment, desire, delusion, injury, etc.)

V:36    By means of buddhi (discrimination, discernment)

V:37    With full consciousness (noticing, observing, reflecting)

V:38    Remaining fixed on God

V:39    The mind securely fixed only on God becomes peaceful and free of sorrow

V:40    Careful to maintain this state, one gets to the end of sorrows by the grace of God

ENDING PRAYER

V:41    Now think these thoughts like a chant or a prayer done softly:

V:42    God, Master of all branches of learning

V:43    God of all beings

V:44    Creator of all creation

V:45    Let me be one with Shiva the Beneficent

V:46    Permanently

V:47    Shiva

God the Beneficent ends all sorrows permanently.

Jaya Bhagavan (Victory to God!),
Durga Ma
durgama.com

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